scholarly journals ¿Por qué no apreciamos nuestro patrimonio cultural arqueológico? El caso de Canto Chico, una comunidad de San Juan de Lurigancho en Lima, Perú

2018 ◽  
pp. 95-102
Keyword(s):  
Cultural Heritage ◽  
Archaeological Sites ◽  
San Juan ◽  
Archaeological Heritage ◽  
Police Station ◽  
Machu Picchu ◽  
The People ◽  
The City ◽  
E Mail ◽  
The Church

¿Por qué no apreciamos nuestro patrimonio cultural arqueológico? El caso de Canto Chico, una comunidad de San Juan de Lurigancho en Lima, Perú Why don´t we appreciate our cultural heritage? The case of Canto Chico, a community of San Juan de Lurigancho in Lima, Peru Wilmer Mejía Carrión Instituto Cultural Ruricancho, Lima 36 E-mail: [email protected] Recibido el 16 de noviembre del 2016, aceptado el 12 de diciembre del 2016 DOI: https://doi.org/10.33017/RevECIPeru2016.0014/ Resumen A los peruanos siempre se nos dice  “queramos lo nuestro”, lo dicen los spots publicitarios de Prom Peru, lo mencionan siempre en los colegios en los diferentes niveles de instrucción escolar, se nos dice que Machu Picchu, Kuelap entre otros lugares, nos hacen especiales y por eso – como el resto de sitios arqueológicos- deben merecer nuestro respeto y cuidado pero parece que este llamado no tiene mayor repercusión, pues, a pesar de todo de este discurso, los peruanos seguimos maltratando el patrimonio cultural arqueológico. Así tenemos una diversidad de sitios arqueológicos diseminados a lo largo y ancho de nuestro país que están abandonados a pesar de encontrarse dentro de localidades plenamente habitadas. Y más bien estas comunidades, lejos de convertirse en sus defensoras, se convirtieron en depredadoras del Patrimonio. Para ejemplificar esta problemática, se eligió una localidad que es un buen ejemplo de esto. Canto Chico es una comunidad que se encuentra en el distrito de San Juan de Lurigancho, uno de los distritos más grandes de la ciudad de Lima. Esta comunidad creada en 1966, tiene una de los más emblemáticos sitios arqueológicos del distrito: La Huaca “Canto Chico” que data de la época inca (siglo XV d.C). Esta huaca, en un principio, era mucho más grande de lo que es ahora, el pueblo se asentó sobre ésta y así, con el pasar del tiempo desapareció gran parte de su infraestructura, (por ejemplo la comisaría y la iglesia de la comunidad se asientan sobre lo que fue la huaca) quedando, en la actualidad solamente una sección. El Estado peruano – a través del Instituto Nacional de Cultura (ahora Ministerio de Cultura) trató de socializar el patrimonio arqueológico entre los vecinos de la comunidad con resultados infructuosos. Así la huaca ha estado en peligro desaparecer completamente en diversas ocasiones en manos de los propios vecinos.  El artículo busca explicar por qué a pesar del proceso de socialización del patrimonio este no ha funcionado y el patrimonio arqueológico de esta localidad sigue siendo considerada un estorbo por sus miembros.  Descriptores: patrimonio cultural, Canto chico, San Juan de Lurigancho Abstract Peruvians always hear "we want what is ours", this is said by the publicity spots of Prom Peru, This always mention it in schools at different levels of schooling, the speech is the simple:  Machu Picchu, Kuelap among other places, make us Special and therefore - like the rest of archaeological sites - should deserve our respect and care but it seems that this call has no greater repercussion, because, despite everything from this speech, Peruvians continue to mistreat the archaeological cultural heritage. Thus we have a diversity of archaeological sites scattered throughout our country that are abandoned despite being within fully populated localities. And rather, these communities, far from becoming their defenders, became predatory Heritage. To exemplify this problem, a locality was chosen which is a good example of this. Canto Chico is a community located in the district of San Juan de Lurigancho, one of the largest districts of the city of Lima. This community created in 1966, has one of the most emblematic archaeological sites of the district: La Huaca "Canto Chico" dating from the Inca period (XV century AD). This huaca, at first, was much bigger than it is now, the people settled on this one and thus, with the passage of time disappeared much of its infrastructure, (for example the police station and the church of the community Settle on what was the huaca) being, at present only one section. The Peruvian State - through the National Institute of Culture (now the Ministry of Culture) tried to socialize the archaeological heritage among the residents of the community with unsuccessful results. Thus the huaca has been in danger disappearing completely in several occasions in the hands of the own neighbors. The article seeks to explain why despite the process of socialization of heritage this has not worked and the archaeological heritage of this town is still considered a hindrance for its members. Keywords: cultural heritage, Canto Chico, San Juan de Lurigancho

scholarly journals Gestão do Patrimônio Histórico e Cultural no Contexto do “Plano de Ação para as Cidades Históricas”, Cáceres - Mato Grosso * Management of the Historical and Cultural Heritage in the Context of the “Action Plan for the Historical Cities”, Cáceres – MT

2013 ◽  
Vol 1 (2) ◽  
pp. 58
Author(s):  
LUCIANO PEREIRA DA SILVA
Keyword(s):  
Cultural Heritage ◽  
Action Plan ◽  
Archaeological Sites ◽  
Mato Grosso ◽  
Archaeological Heritage ◽  
Cultural Assets ◽  
City Culture ◽  
The City

<p><strong>Resumo: </strong>Esse texto tem como perspectiva polemizar sobre questões que envolvem a conservação, a destruição, a subutilização e os benefícios do patrimônio arqueológico da cidade de Cáceresem Mato Grosso. Consideram-se possibilidades de gestão sobre tais bens culturais na peculiar geopolítica da cultura municipal, sobre a qual, julga-se importante Cáceres estar entre as cidades históricas do Brasil. Serão discutidos casos de gestão possível nos seguintes sítios arqueológicos: 1) Cavalhada, 2) Carne Seca (Jardim Paraíso), 3) Fazenda Facão, 4) Fazenda Jacobina, 5) Comunidade das Flechas e 6) Cemitério São João Batista.</p><p><strong>Palavras-chave: </strong>Patrimônio Histórico e Cultural – Cidades Históricas – Arqueologia.</p><p><strong> </strong></p><p><strong>Abstract:</strong> This text aims to debate on matters which involve the preservation and destruction, the underutilization and the benefits of the archaeological heritage in the city of Cáceres in Mato Grosso. Possibilities for management on such cultural assets in the peculiar geopolitics of the city culture, on which it is deemed to be important that Cáceres be among the historical cities in Brazil. Cases of management will be debated in the possible following archaeological sites: 1) Cavalhada, 2) Carne Seca (Jardim Paraíso), 3) Fazenda Facão, 4) Fazenda Jacobina, 5) Comunidade das Flechas and 6) Cemitério São João Batista.</p><p><strong>Keywords: </strong>Historical and Cultural Heritage – Historical Cities – Archaeology. </p>

The City, the Countryside and the Social Gospel in Late Victorian Nonconformity

1979 ◽  
Vol 16 ◽  
pp. 415-426 ◽  
Author(s):  
D. W. Bebbington
Keyword(s):  
Church Attendance ◽  
Church Of England ◽  
Adult Population ◽  
Late Nineteenth Century ◽  
Working Classes ◽  
The People ◽  
Large Numbers ◽  
The Social ◽  
The City ◽  
The Church

The late nineteenth-century city posed problems for English nonconformists. The country was rapidly being urbanised. By 1881 over one third of the people lived in cities with a population of more than one hundred thousand. The most urbanised areas gave rise to the greatest worry of all the churches: large numbers there were failing to attend services. The religious census of 1851 had already shown that the largest towns were the places where there were the fewest worshippers, although nonconformists gained some crumbs of comfort from the knowledge that nonconformist attendances were greater than those of the church of England. Unofficial surveys in the 1880S revealed no improvement. Instead, although few were immediately conscious of it, in that decade the membership of all the main evangelical nonconformist denominations began to fall relative to population. And it was always the same social group that was most conspicuously unreached: the lower working classes, the bottom of the social pyramid. In poor neighbourhoods church attendance was lowest. In Bethnal Green at the turn of the twentieth century, for instance, only 6.8% of the adult population attended chapel, and only 13.3% went to any place of worship. Consequently nonconformists, like Anglicans, were troubled by the weakness of their appeal.

The Virgin Mary and the People of Liguria: Image and Cult

2004 ◽  
Vol 39 ◽  
pp. 280-297
Author(s):  
Jane Garnett ◽  
Gervase Rosser
Keyword(s):  
Twentieth Century ◽  
Local Church ◽  
Large Scale ◽  
Church Leaders ◽  
Virgin Mary ◽  
Corpus Christi ◽  
The People ◽  
The Face ◽  
The City ◽  
The Church

We begin with an image, and a story. Explanation will emerge from what follows. Figure 1 depicts a huge wooden statue of the Virgin Mary, once the figurehead on the prow of a ship, but now on the high altar of the church of Saints Vittore and Carlo in Genoa, and venerated as Nostra Signora della Fortuna. On the night of 16-17 January 1636 a violent storm struck the port of Genoa. Many ships were wrecked. Among them was one called the Madonna della Pieta, which had the Virgin as its figurehead. A group of Genoese sailors bought this image as part of the salvage washed up from the sea. First setting it up under a votive painting of the Virgin in the harbour, they repaired it, had it repainted, and on the eve of Corpus Christi brought it to the church of San Vittore, close by the port. A famous blind song-writer was commissioned to write a song in honour of the image. Sailors and groups of young girls went through the streets of the city singing and collecting gifts. The statue became at once the focus of an extraordinary popular cult, thousands of people arriving day and night with candles, silver crowns, necklaces, and crosses in gratitude for the graces which had immediately begun to be granted. Volleys of mortars were let off in celebration. The affair was managed by the sailors who, in the face of mounting criticism and anxiety from local church leaders, directed devotions and even conducted exorcisms before the image. To stem the gathering tide of visitors and claims of miracles, and to try to establish control, the higher clergy first questioned the identity of the statue (some held it to represent, not the Virgin, but the Queen of England); then the statue was walled up; finally the church was closed altogether. Still, devotees climbed into the church, and large-scale demonstrations of protest were held. The archbishop instituted a process of investigation, in the course of which many eye-witnesses and people who claimed to have experienced miracles were interviewed (giving, in the surviving manuscript, rich detail of their responses to the image). Eventually the prohibition was lifted, and from 1637 until well into the twentieth century devotion to Nostra Signora della Fortuna remained strong, with frequent miracles or graces being recorded. So here we have a cult focused on an image of secular origin, transformed by the promotion of the sailors into a devotional object which roused the enthusiasm of thousands of lay people. It was a cult which, significantly, sprang up at a time of unrest in the city of Genoa, and which thus focused pressing issues of authority. The late 163os witnessed growing tension between factions of ‘old’ and ‘new’ nobility, the latter being marked by their hostility to the traditional Genoese Spanish alliance. Hostilities were played out both within the Senate and in clashes in the streets of the city. The cult of Nostra Signora della Fortuna grew up in this context, but survived and developed in subsequent centuries, attracting devotion from all over Italy.

scholarly journals Historical and cultural heritage of the Tyumen Territory and the possibility of its use

2021 ◽  
Vol 4 (1) ◽  
pp. 29-43
Author(s):  
O. Anoshko
Keyword(s):  
Cultural Heritage ◽  
Urban Areas ◽  
Transport Network ◽  
Archaeological Sites ◽  
Tourist Industry ◽  
High Concentration ◽  
Natural Landscape ◽  
Archaeological Heritage ◽  
Natural Landscapes ◽  
The Rich

The  article  presents  brightness  and  identity  of  ancient  and  medieval monuments  of  the  Tyumen  region  and  demonstrates  the  possibilities  of  their  use  in  the  development  of  the  tourist  industry  of  this  region,  which  was  distinguished  by  extensive  lowland  territories  and  a  convenient  transport  network.  The  high  concentration  of  archaeological  sites  on  certain  sites  surrounded  by  unique  natural  landscapes  allows  us  to  talk about  the  creation  of  natural  landscape  archaeological  complexes  as  synthesis  of  nature, archeology  and  architecture.  Particular  attention  is  paid  to  the  rich  archaeological  heritage  of  Tobolsk,  the  first  Russian  capital  of  Siberia,  the  need  to  organize  museum  and  tourist complexes in historically significant urban areas, free from any constructions.

scholarly journals Definition of the concept of “patriotism” in the historical, cultural and educational space of the city

2021 ◽  
Vol 103 ◽  
pp. 01039
Author(s):  
Irina I. Burlakova ◽  
Svetlana N. Bogatyreva ◽  
Irina V. Polozhentseva ◽  
Galina N. Yulina
Keyword(s):  
Main Task ◽  
National Interests ◽  
Class Differences ◽  
The People ◽  
Kingdom Of Heaven ◽  
Patriotic Education ◽  
Definition Of ◽  
The City ◽  
The Church ◽  
Educational Component

There are five natural beginnings of life created by the hand of God: personality; family; nation (homeland), the kingdom of heaven and the church. In this article, we will try to consider only one aspect of responsibility of a man associated with the formation of national identity. Today, patriotism becomes the idea that can turn from an intangible force into a material one if it is mastered by the people and for many it will become an internal conviction and installation. Today, patriotism has become one of the most controversial topics in Russia. The range of opinions is quite large: from discrediting patriotism as an analogue of destruction and conflict, to calls of the first persons of the state to the unity of the Russian people on the basis of the integration of patriotism with internationalism. Patriotism helps to unite society, reveals to many people the meaning of their own life, raises their understanding and responsibility for the framework of corporatism and social class differences. Patriotism is increasingly recognized by the population as the protection of national interests, the implementation of social justice, as a positive and constructive realization of human rights. It becomes the main task in the programs of patriotic education of the young people. It acts both as an element of worldview and attitude to one’s country, and other peoples and as an educational component of pedagogic system especially in the historical, cultural and educational space of the city.

scholarly journals Search for «missing» archaeological sites

2021 ◽  
Vol 16 ◽  
pp. 92-96
Author(s):  
A. M. Ilyushin ◽  
◽  
S. S. Onishchenko ◽  
P. G. Sokolov ◽  
◽  
...  
Keyword(s):  
Cultural Heritage ◽  
Kuznetsk Basin ◽  
Archaeological Sites ◽  
Archaeological Heritage ◽  
Heritage Sites ◽  
New Information ◽  
Cultural Heritage Objects

The results of search studies of previously discovered archaeological sites in the Kemerovo region are presented. The factors of “loss” of cultural heritage objects are described. Examples are given and the results of the search for specific funeral monuments in the basin of the river Inya on the territory of the Kuznetsk basin. Information on archaeological heritage sites is being clarified. New information on archaeological sites studied is introduced into wide scientific circulation.

CULTURAL HERITAGE AND IMAGES OF THE CITY: TRANSFORMATION OF SAWAHLUNTO IN INDONESIA

2018 ◽  
Vol 3 (2) ◽  
Author(s):  
Agseora Ediyen ◽  
Shuri Mariasih Gietty Tambunan
Keyword(s):  
Cultural Heritage ◽  
Collective Memory ◽  
Meaning Making ◽  
City Government ◽  
City Image ◽  
Image Construction ◽  
Mining City ◽  
The People ◽  
The Government ◽  
The City

In order to be acknowledged as a World Heritage Centre by UNESCO in 2016, the city government transformed Sawahlunto, which used to be an old mining city, into what the government claimed as a culturally touristic mining city. The city had basically been declared as a dead city; however, the government has strategically increased its economics through tourism. This article focuses on the meaning-making process in the construction of the city image(s) basing the process in the discussion of the politics of collective memory and cultural heritage. Data, mainly findings from observations, interviews and textual analysis, were collected from two tourism sites namely Goedang Ransoem Museum and Lubang Tambang Mbah Soero. The aim of the research is to interpret how the people in Sawahlunto make sense of the image construction of the city or even contest it as the government conveyed particular meaning in redefining the city‟s identity. Abidin Kusno‟s conceptualization of collective memory in architecture is mainly used to analyze the architectural elements of the two tourism sites. Furthermore, the analysis also refers to Hobsbawn and Thompson‟s notion of cultural heritage and Leif Edvinson‟s images of the city. Research findings reveal that the city government constructs a dominant meaning of what they convey as cultural heritage by utilizing local laws and the authority from other regions which have more experiences in transforming their city into a city of cultural heritage. On the other hand, the people in Sawahlunto have their own understanding of what their city means for them in relation to their own cultural heritage. All in all, the complexity of the meaning-makitng process in the city‟s transformation between the government and the people could be read as a battleground of contesting discourses.

Collapse Mechanisms due to Earthquake in the Structural Typologies of Historic Constructions: The Case of Mirandola

2014 ◽  
Vol 624 ◽  
pp. 59-65 ◽  
Author(s):  
Giosuè Boscato ◽  
Alessandra Dal Cin ◽  
Salvatore Russo
Keyword(s):  
Cultural Heritage ◽  
Seismic Event ◽  
Bell Tower ◽  
City Hall ◽  
Masonry Construction ◽  
Collapse Mechanisms ◽  
Significant Damage ◽  
Emilia Romagna Region ◽  
The City ◽  
The Church

During the seismic event of May 2012 in the Emilia-Romagna Region (Italy), several cultural heritage structures collapsed or were severely damaged. This paper gives a description of the damage/collapse mechanisms observed on some of these buildings. The Church of Gesù, the City Hall and the tower of the Cathedral in Mirandola (MO) were analyzed. In particular, this article focuses on the behavior analysis of a church, a palace and a bell-tower, mainly masonry construction, that are the most widespread types of protected monuments proposed in the Italian code as simplified models for the verifications on the entire cultural heritage of a prior assessment of the seismic risk. The survey permitted to detect the most significant damage, mainly related to the cracks of the masonry and to understand the different collapse mechanisms.

Bringing the Past to a Living Room Near You

2020 ◽  
pp. 332-334
Author(s):  
Oya Topçuoğlu
Keyword(s):  
Cultural Heritage ◽  
World Heritage ◽  
Future Generations ◽  
Archaeological Sites ◽  
Living Room ◽  
Museum Collections ◽  
Archaeological Heritage ◽  
Urban Group ◽  
The Past ◽  
Heritage Collections

Museum shops everywhere sell merchandise inspired by artifacts in museum collections. But to access this merchandise one must visit the museum itself or its website. What if people encountered elegant objects exquisitely decorated with imagery from world-renowned artifacts and archaeological sites from their own lands when they went shopping for teacups or salad bowls? Would it enhance their understanding, change their perception, or increase their interest in their country’s past? This chapter explores the use of archaeological heritage in Turkey in the creation of the “Anatolian Civilizations” and “World Heritage” collections by Paşabahçe, Turkey’s first and the world’s third largest producer of glassware. Embodying the company’s mission to “preserve Anatolia’s cultural heritage for future generations,” these collections of decorative objects representing canonical artifacts and ancient sites from Anatolia aim to introduce the region’s archaeological heritage to a wider audience. However, produced in limited editions with price tags between $75 and $350, they are within the reach of only a small, educated, urban group.

scholarly journals Transfer of Oral Literature: The Folk Story of Galunggung Tasikmalaya into Drama Text as a Culture Conservation Effort

2021 ◽  
Vol 2 (2) ◽  
pp. 54-64
Author(s):  
Budi Riswandi ◽  
Ai Siti Nurjamilah ◽  
Nanda Saputra
Keyword(s):  
Cultural Heritage ◽  
Word Of Mouth ◽  
Oral Literature ◽  
Current Generation ◽  
Descriptive Research ◽  
Deliberation Process ◽  
The People ◽  
Conservation Effort ◽  
The City ◽  
One Act

Oral literary works usually produce works related to culture because they develop by word of mouth in the community. Oral literature is one of the cultural heritages originating from the community. One of the oral literature that develops in the community is folk prose or folklore. Folklore is said to be a cultural heritage because it usually expresses an event or occurrence that comes from a certain region or area and can be a toponymous story of an area. One of the folk prose or folklore that developed in the community is the folklore of Mount Galunggung originating from the City of Tasikmalaya, West Java. This study tries to transfer folklore into the form of drama texts as an effort to preserve culture by using descriptive research and literature. The folklore was converted into a one-act drama text that tells about Raden Anom Aria's deliberation with the ulama, traditional elders, and the people of Galunggung to establish the Galunggung Kingdom. The content of the drama text emphasizes more on the deliberation process. The changes made are the shrinking of the plot, setting, and characters into a one-act drama text consisting of three scenes. The characters presented include: a) Raden Anom Aria; b) White Kuncung Batara; c) Ulama (Shaykh), and the people of Galunggung to establish the Kingdom of Galunggung. The content of the drama text emphasizes more on the deliberation process. The changes made are the shrinking of the plot, setting, and characters into a one-act drama text consisting of three scenes. The characters presented include: a) Raden Anom Aria; b) White Kuncung Batara; c) Ulama (Shaykh), and the people of Galunggung to establish the Kingdom of Galunggung. The content of the drama text emphasizes more on the deliberation process. The changes made are the shrinking of the plot, setting, and characters into a one-act drama text consisting of three scenes. The characters presented include: a) Raden Anom Aria; b) White Kuncung Batara; c) Ulama (Shaykh), d) Traditional Elders, and e) People. Based on the results of this vehicle transfer research, it can be concluded that folklore can be used as a source of ideas or references for making drama scripts, whether they are staged or not. In addition, by carrying out the process of transferring folklore into drama, it will at least attract the attention and interest of the current generation.

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